Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 3: Contemplation in The Holy Qur’an

Complaint from The Forlorn Holy Qur’an

{وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَـٰذَا الْقُرْآنَ مَهْجُورًا }

The Messenger says, 'O my Lord, behold, my people have taken this Holy Qur’an as a thing to be shunned.'(Furqan, 25:30)

“Forlorn” or “Shun” includes the separation by deed, body, tongue, and heart. So the connection of man with the Heavenly Book must be constant and under all circumstances, that’s why the term “Hijr”, translated as shunning, is used where there is a connection between a thing and mankind.

Therefore, we must struggle from all angles until the Holy Qur’an is brought out of the state of being shunned and the Holy Qur’an is made to be the pivotal point of all dimensions of our practical and scientific life until such time as the satisfaction of the Prophet is attained.

Not reciting the Holy Qur’an, preferring anything but the Holy Qur’an, not using it as our pivot, not contemplating in it, not teaching it to others and not applying the Holy Qur’an in practice, form the evidences of the shunning of the Holy Qur’an. Even if someone acquires the Holy Qur’an but then puts it aside and not look at it nor commit to it, is another form and evidence of shunning the Holy Qur’an.

This Ayah is a statement of great sorrow and distress from the Prophet, although because he is a mercy to all the worlds, he would therefore not curse. Yet in the day of judgement the Prophet will be one of those complaining against us. And so the shunning of the Holy Qur’an, the great sorrow of the Prophet and our responsibility is definite and simply reading the Holy Qur’an on the surface of it is not enough, but rather what is required is bring the Holy Qur’an out of this state.

Imam Redha (pbuh)‎‎‌ states that the reason we recite the Holy Qur’an in our daily prayers is to bring the Holy Qur’an out of the state of being shunned.

He also advices us to recite fifty Ayahs of the Holy Qur’an every day and our aim should not be to simply reach the end of the Surah, we should read tranquilly and our hearts are to take refuge in the recitation of the Holy Qur’an, and where ever our hearts are troubled, such is if in the darkness of the night we are attacked, we should take shelter with the Holy Qur’an.1

Here, we narrate some of the commentaries by the greats on the issue of the forlorn Holy Qur’an:

A) Mulla Sadra, in his introduction to the commentary on Surah Al-Waqia’a (Surah 56), says; So much research was conducted in to books written by sages that I was of the opinion that I became somebody, however, after just a little insight, I saw myself as empty of true knowledge. Towards the end of my life my thoughts went towards contemplation of the Holy Qur’an and the narrations of Mohammad PBUH and his Purified Household. I was certain that my work was baseless, as my whole life was spent standing in the shadows instead of in the light. From sorrow, my soul caught on fire and my heart was in flames, until the divine mercy caught my hand and lead me to the secrets of the Holy Qur’an and I started contemplating and commentating on the Holy Qur’an, I knocked hard on the door of the house of inspiration, the door opened and the curtain moved aside and I saw the angels say to me “Peace be upon you all, you have all been blessed, so enter it for eternity”.

B) Faidh Kashani said: I have written books and letters, I have researched, yet I have not find a single cure for the pain I have and found the water for my thirst to be evasive, I feared for myself and ran towards Allah, begging for guidance through in depth understanding of the Holy Qur’an and narrations.

C) Imam Khomeini showed regret in one of his speeches for not spending his entire life in the way of the Holy Qur’an and advised Islamic Seminaries and students to place the Holy Qur’an in all of its dimensions as the highest goal to head towards lest the end of our life be met with regret with regards to how our youth was spent.

The Necessity For Contemplation In The Holy Qur’an

{كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَاب }

A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember. (Saad 38:29)

The image of the Holy Qur’an in this Ayah has been drawn in the following way:

a) The text of it has been written - كِتَابٌ (A Book).

b) Sourced from the Divine Revelation and Infinite Knowledge - أَنزَلْنَاهُ (We have sent down).

c) The recipient is Divinely Guided - إِلَيْكَ (to thee).

d) Its content is full of blessing - مُبَارَكٌ (Blessed).

e) The aim of it being sent is to contemplate - لِّيَدَّبَّرُوا (may ponder).

f) Knowledge, awareness and to learn the points with in it are necessary first steps in the spiritual journey and being closer towards Allah - وَلِيَتَذَكَّرَ (and so remember).

g) Wise is the one who succeeds in achieving this.

Therefore, contemplation in the Holy Qur’an is considered to be of the highest significance, because: One who does not contemplate the Ayahs of the Holy Qur’an is deserving of Divine humiliation.

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا }

What, do they not ponder the Holy Qur’an? Or is it that there are locks upon their hearts? (Muhammad 47:24)

From the point of view of the Qur’an, a spiritual scholar is someone whose concern is to learn and teach the Qur’an.

{كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ }

Be you masters in that you know the Book, and in that you study (Al Emraan 3:79).

Imam Ali (pbuh), with regards to the infinite concepts and lessons of the Holy Qur’an, states

بحر لا يدرك قعره

The Holy Qur’an is a sea for which its bottom can never by understood.

Usually, over a period of time, the sayings and writings of an individual changes and evolves and contradictions may occur. However, over twenty-three years of revelation, under a multitude of circumstances such as war and peace, fame and exile, strength and weakness, ups and downs, from one who himself never went to learn, there was never a contradiction nor any evolution or change, reason being that these words are from Allah and not taught by mankind. So the Holy Qur’an cautions:

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا }

What, do they not ponder the Holy Qur’an? If it had been from other than God surely they would have found in it much inconsistency. (An Nissa 4:82)

Why is it the Holy Qur’an is not contemplated over? Where had it been from a source other than from Allah, there would have been definitely many contradictions.

The order to contemplate over the Holy Qur’an is for everyone and for every era and generation, clear through the fact that every thinker from every era, will arrive at new points from it.

With a little attention in the Ayah, we can benefit from some beautiful points:

1. No thinking in the Holy Qur’an is a cause for Divine reproach and taunt.

2. Contemplation in the Holy Qur’an is a curative medicine for hypocrisy.

3. The way to Islamic orientation and Holy Qur’an is to think and contemplate, not imitation.

4. The Holy Qur’an has called for all to contemplate and to understand the lessons being taught in it.

5. The thought that with in the Holy Qur’an there are contradictions and differences are a result of shallow anxiety and lack of contemplation and attention to detail.

6. The fact that there are no contradictions with in the Holy Qur’an and the single voice in which the Holy Qur’an is said, is a sign that its source is one that is not changeable. This is because anything that is from Allah is the Truth and Constant and is far from any contradiction, contrast and possibility of being scattered.

Note

1. (Tafsīr Nūr al-Thaqalayn - تـفـسـيـر نـور الـثـقـلـيـن )

Lesson 4: Points About The Qur’an

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ

We have sent it down in a blessed night (Ad Dukhan 44:3).

The Holy Qur’an is blessed from all aspects. From the point of view of:

1. Who sent it down: تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ

(Blessed be He who has sent down the Salvation. Furqan 25:1).

2. Where it was sent down: بِبَكَّةَ مُبَارَكًا (at Bekka, a place holy. Al Imraan 3:96).

3. When it was sent down: فِي لَيْلَةٍ مُّبَارَكَةٍ (in a blessed night. Dukhan 44:3).

4. Its content and text: كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(A Book We have sent down to thee, Blessed. Saad 38:29).

A Book With Dignity

{إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ }

It is surely a noble Holy Qur’an, in a hidden Book, none but the purified shall touch, a sending down from the Lord of all Being. (Waqi’a 56:77-80).

In the Qur’an, Allah and anything associated with it is described as كريم which means “with dignity, generous, kind, noble, honourable etc”.

1. The Lord is generous: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

(O Man! What deceived thee as to thy generous Lord. Infitaar 82:6).

2. The Holy Qur’an is noble: إِنَّهُ لَقُرْآنٌ كَرِيمٌ (Waqi’a 56:77).

3. The Messenger is noble: وَجَاءَهُمْ رَسُولٌ كَرِيمٌ (and a noble Messenger came unto them. Dukhan 44:17).

4. The medium in which the Holy Qur’an was sent through, (Archangel Jibrael), is noble:

{إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ }

Truly this is the word of a noble Messenger. (Takweer 81:19).

The human being is also addressed as the best of God’s creation, a recipient of nobility.

{و لقد کرمنا بنی آدم }

We have honoured the sons of Adam (Al Isra 17:70).

And Imam Ali‎ (pbuh) in speech number 152 of Nahjul Balagha, states the Purified Household are the dignitaries of the Qur’an.

کرائم القرآن

Yes, the Holy Qur’an is the key to honor and nobility of an individual and society. Looking at it, reciting it and memorizing it (with preservation), contemplating in it and seeking advice from it, is a source of growth and honor for mankind. For it is certainly a Noble Qur’an.

Some of the distinctions this infinitely and everlasting miraculous Holy Qur’an have been described in Tafseer Nur under Ayah 38 of Surah Yunus as follows:

1. The assertion of big lessons in small words: For example with regards to man and women, the Holy Qur’an states

{هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ }

They are a vestment for you, and you are a vestment for them. (Al Baqarah 2:187).

And to indicate the weakness of everything other than that of Divine Strength, it uses the simile of the spiders’ house. Or like the inability of anyone to be able to create even a single fly:

{لَن يَخْلُقُوا ذُبَابًا }

Shall never create a fly (Al Hajj 22:73).

2. The sweetness of the statements and its profound influence: Even if read a thousand times over, it never grows old, on the contrary, every time it is read, a new point can be obtained.

3. The musical tone of the words: The reverberations and the tone of the words is unique and if an Ayah of the Holy Qur’an is stated amongst a speech or among narrations, the Ayah stands out on its own and is easily identifiable.

4. The comprehensive of the Qur’an: With in the Holy Qur’an there is everything from clear evidence through to parables, from this world to the afterlife, from issues of family, rights, political, military, through to morality, history and more…

5. Its realities: The contents of the Holy Qur’an are not based upon guesswork and opinion. Even its stories are based on realities.

6. For all obstacles and conditions: People of all classes and in all places can take benefit from it and the Holy Qur’an is not a specialized book.

7. Everlasting and Eternal: The more that one’s life passes and knowledge is gained, more of the secrets of the Holy Qur’an are revealed.

8. Stimulant for growth: Despite having many enemies and having been attacked so much, it has grown stronger throughout its life.

9. A miracle in the hand: This is a miracle that is in the hands of all and is the kind of literature that is available to everyone.

10. It is a book of preaching as well as a book of laws and regulations.

11. It has come from one who did not study and from an area that was deprived of literacy.

12. Nothing has been added to it nor anything taken away from it, and is immune from all alteration.

13. The source of healing and mercy. The Doctor of this medicine not only knows us, but also loves us and the result of the prescription is eternal, without any parallel or anything like it.

The Miracle of The Holy Qur’an

{أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّـهِ إِن كُنتُمْ صَادِقِينَ}

Or they may say, "He forged it," Say, "Bring ye then ten surahs forged, like unto it, and call (to your aid) whomsoever ye can, other than Allah!- If ye speak the truth! (Hud 11:13)

The Holy Qur’an is not only a miracle with regards to its eloquence and its delivery of the message, but also is its lessons, sermons, proofs, news of the unseen and its laws are all miracles, and so the sentence

{وَادْعُوا مَنِ اسْتَطَعْتُم }

and call (to your aid) anyone you can…

is a call to all of mankind, not only to the Arabs who understand the eloquence and the message of the Holy Qur’an. Likewise, in another Ayah the Holy Qur’an states:

{قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا}

Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support. (Al-Israa 17:88)

There are many sides to the miracles of the Qur’an: the pleasance and sweetness of the in recitation of the words, the uniformity of its content despite its revelation over 23 years, the exposition of scientific facts that were until that time unknown to mankind, the foretelling of events that letter occurred, news of civilization in history long gone that no longer have any traces left behind, the delivery of complete and comprehensive instructions in all aspects of individual and social life of mankind, remaining far from any form of distortion, any change, aging, and the continuation of the guarantee against it being forgotten.

But with all the concessions and all the incentives, mankind remains feeble. In one place the Holy Qur’an states

{أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ }

To gather together to produce the like of this Holy Qur’an (Al-Isra 17:88)

And in another Ayah, it eases the challenge to producing just ten ayahs like that of the Qur’ans, and elsewhere, a further easing to just one Surah:

{فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ }

Then produce a Surah like thereunto (Al Baqarah 2:23).

In addition to reducing these challenges, there are also various instigations included. Such as the Ayah that states even if all the men and Jinn come together, they cannot meet the challenge. And elsewhere, summon all the mind power on earth, and you all can still not produce anything like the Qur’an.

History has proven that despite all the wars by the enemy against Islam, and with all the conspiracies, they have not been able to bring a single surah like that of the Qur’an. Is a miracle anything other than this?

The Distinction Of Qur’anic Stories

{نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ}

We will relate to thee the fairest of stories in that We have revealed to thee this Holy Qur’an, though before it thou wast one of the heedless. (Yusuf 10:3)

The distinction of Qur’anic stories over others include:

1. Stories narrated by Allah - “We will relate”

2. They have a goal -

{نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ }

We relate to thee of the tidings of the Messengers is that whereby We strengthen thy heart. )Hud 11:120).

3. They are fact, not fiction -

{نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ }

relate to thee their tidings truly (Al Kahf 18:13).

4. Based on science, not conjecture -

{فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ }

We shall relate to them with knowledge (Al Araaf 7:7).

5. A tool of contemplation, not stupefaction -

{فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ }

So relate the story; haply they will reflect (Al Araaf 7:176).

6. A tool of education, not entertainment.

{لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ }

In their stories is surely a lesson (Yusuf 12:111).

Variety of Reciters of The Holy Qur’an

{وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ }

And when the Holy Qur’an is recited, give you ear to it and be silent; haply so you will find mercy. (Al Araaf 7:204)

Imam Baqir (pbuh) states that there are three groups of reciters of the Qur’an:

• A group that consider the Holy Qur’an a form of earning income and work and to pay for their living expenses, impose upon others this expectation.

• A group that only bring to life the Holy Qur’an through their tongue but with regards to practical application, do not care for its laws.

• And a group that have recited the Holy Qur’an and know it as medicine for their pain and are intimate with the Qur’an, and Allah will with this medium protect these individuals from torment and for their sake will cause rain to fall, and such people are very rare.1

Note

1. (Al Kafi ) V2 P627

Lesson 5: Supplication

The Importance of Supplication

{قُلْ مَا يَعْبَؤُاْ بِكمُ رَبىِّ لَوْ لَا دُعَاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامَا }

Say: 'My Lord esteems you not at all were it not for your supplication, for you have cried lies, and it shall surely be fastened. (Al Furqan 25:77)

The sentence “'My Lord esteems you not at all were it not for your supplication” indicates that the Lord does not hold for a group of people any value, due to their past actions, had they not been under the shadow of their supplications and worship.

Of course, with regards to the words “your supplication”, there are two meanings. One is supplication and crying with special attention to Allah, such is in the narrations when we read: A person of supplication is a person who will not perish.1 So from a group of people who were not of those who supplicated, the complaint will be that instead of supplication, you opted to go towards idols, desires and tyrants, and so retribution will be seen. And one where the meaning is the invitation from Allah to people, because His Divine Tradition is one that invites people with Truth and complete proof over them. What makes one a better presence and of more value is the very acceptance of the invitation of Allah, yet you did not accept the invitation and belied it, so hope of good in you is non-existent and retribution for your action will be delivered.

In one place Allah states in the Holy Qur’an:

{وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ }

I have not created jinn and mankind except to serve Me. (Ad Dhariyat 51:56)

And when combined with the Ayah above, that had it not been for your supplication you would not have had any value, it is apparent the supplication is the heart and soul of worship.

Yes, even with the fact the Allah is All Knowing of everything, yet supplication remains our duty. Supplication in every place and at every moment is beneficial. This is because Allah states

{فَإِنِّي قَرِيبٌ }

I am near (Al Baqarah 2:186)

So if we are sometimes recipients of the wrath of Allah, it is because the distance we have placed between our self and Allah through the effect of sin.

The Attention of Allah To Those Who Supplicate

{وَ إِذَا سَأَلَكَ عِبَادِى عَنىِّ فَإِنىِّ قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لىِ وَ لْيُؤْمِنُواْ بىِ لَعَلَّهُمْ يَرْشُدُون}

And when My servants question thee concerning Me - I am near to (I) answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright. (Al Baqarah 2:186).

Supplication, is a reason for so much affection from the Lord that in this Ayah, Allah uses the first person pronoun seven times (see underlined words above). This affection occurs in the instance where the person wants to seek help from Allah through supplication.

Question: Why is it that sometimes our supplications are not answered?

Answer: In “Al-Mizan: An Exegesis of the Qur'an”, we read that in this Ayah, Allah states that

{أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ }

I answer the call of the caller, when he calls to Me (Al Baqarah 2:186).

Allah will answer the call of the caller that only calls upon Him, with complete sincerity, and requests good. So if a supplication has not been answered, it is either because our request from Allah was not for the better, and in reality would have been for the worse for us, or if it was in reality for the better for us, we did not request frankly and with complete sincerity where it was contaminated with an appeal to others. Or it could be that the answering of the supplication would not lead to our benefit, such as that stated in the narrations, in such cases in we are protected from calamity or our future generations are protected or compensation is granted in the Hereafter.

In Usul Kafi, we read that the one who consumes what is unlawful or does not enjoin good and forbid evil, and who supplicates without attention or presence of the heart, their supplications are not answered.

The meaning of supplication is not to leave earning a living and work, but rather reliance upon Allah along with effort. That’s why in the narrations we read: Supplication without effort will not be answered.

May be the placement of an Ayah of supplication in amongst Ayahs relating to fasting is due to it being more appropriate that the month of Allah be spent along with supplication.

Question: Given that the work of Allah is fixed based upon law and based upon deeds and traditions, what role does supplication play?

Answer: Just as the rules relating to the prayers and fasts of a traveler are different to that of one who is in their own residence, one who supplicates is different to one who is negligent of Allah and the tradition of Allah benefits the former, not the latter. Yes, supplications and conversations with Allah increase the capacity of one to be able to accept the beneficence of Allah.

Likewise, the invocation and the visitation of vicegerents اولیا ) of Allah changes the condition that one is in. Just like if a father takes along his child as a guest, the host will accept them with more love and affection than if they went alone. So supplication, visitation and invocation is reason for the changing of the conditions of someone, not the disruption of the Absolute Divine Tradition.

The Etiquette Of Supplication

{وَ قَالَ رَبُّكُمُ ادْعُونىِ أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبرِوُنَ عَنْ عِبَادَتىِ سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِين}

And your Lord hath said: Pray unto Me and I will hear your prayer. Lo! those who scorn My service, they will enter hell, disgrace (Ghafir 40:60).

Supplications have etiquettes and conditions that need to be met including:

I. Supplication must be with faith and deed.

{يَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ }

He answers those who believe and do righteous deeds (Al Shura 42:26).

II. With sincerity

{فَادْعُوا اللَّـهَ مُخْلِصِينَ }

So call unto God sincerely (Ghafir 40:14).

III. With humbleness and in secret

{ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً }

Call on your Lord, humbly and secretly (Al Araaf 7:55).

IV. With fear and hope

{وَادْعُوهُ خَوْفًا وَطَمَعًا }

And call unto Him with in fear and hope. (Al Araaf 7:56).

V. During some special hours

{يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ }

Call upon their Lord at morning and evening (Al Anaam 6:52).

VI. The one who is supplicating should benefit from the heavenly divine names

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Of course, we must bring to attention that some deeds such as sin, oppression, and not forgiving those who have sought forgiveness from us, are a barrier to the answering of supplication. Or sometimes, the answering of a supplication means the need to break the world order of creation. Like the example of the student that answered a geography question incorrectly, that the surface of the sea is higher than that of the mountain top, the student requested from Allah that the two be swapped. Anyway, Allah being All Able, is also All Wise.

The answering of supplication is two sided. That means that if people are awaiting the answering of their supplication, they also need to answer and accept the invitation of Allah so that your supplication can also be answered by Allah.

{اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ }

Respond to God and the Messenger when He calls you unto that which will give you life (Al Anfaal 8:24).

The Beautiful Names of Allah

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Although all Divine names and attributes are beautiful and good, and Allah has all the Perfection which cannot be comprehended nor counted, in the narrations we have 99 names which have been emphasised and anyone who calls upon Allah with these names will have their supplications answered.

In the Qur’an, up to 145 names of Allah are noted and 99 names in the narrations, either because some of the names can be combined and are practically applied to be the same as each other, or it could mean that the names of Allah are not limited to a number. In some narrations and supplications there are even more names that have been noted, like in the supplication of Jawshan Kabeer. Of course, some of the Divine Beautiful Names have special effects, blessings and importance.

Imam Redha(pbuh) states: We, the Purified Household, are the Beautiful Names of Allah for which the deed of none will be accepted without comprehending us.

نحن والله الأسماء الحسنى التي لا يقبل الله من العباد عملا إلا بمعرفتنا2

He also stated any time you come across problems and hardship, invoke help from Allah though us as a medium, and then recited

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them. (Al Araaf 7:180).

It has also been narrated from him that he stated

إن الخالق لا يوصف إلا بما وصف به نفسه

The Creator cannot be described except with how He described Himself.

That means we cannot ascribe names to Allah of our own, such as calling him chaste, brave and the like.3

Notes

1. (Al Kafi ) V4 P228

2. (تفسیر اثنا عشری - Twelver Interpretation)

3. (تفسير فرقان - Tafseer Furqan)

Lesson 6: Importance of Prayers

Luqman’s Advice

{يَابُنَىَّ أَقِمِ الصَّلَوةَ وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنكَرِ

وَ اصْبِرْ عَلىَ‏ مَا أَصَابَكَ إِنَّ ذَالِكَ مِنْ عَزْمِ الْأُمُور}

O my son, perform the prayer, and Enjoin Good and Forbid Evil. And bear patiently whatever may befall you; surely that (patience) is true constancy (Of importance and what is obligatory). (Luqman 31:17).

A brief summary with regards to the advice that Prophet Luqman (pbuh) gave to his son concerning prayers and enjoining is as follows:

• Prayers is the simplest, deepest, and most beautiful method of communication and connection with Allah which was part and parcel of all heavenly religions.

• Prayers is the only worship for which it has been advised to, before performing it, to have those with the best voices to rise and with a loud voice, invite to prayer through the slogans “Hasten to prayer, Hasten to success, Hasten to the best deed”. With it silence is broken and another cycle of the pure thoughts if Islam is declared and those who are neglectful are awakened.

• Prayers is so important that aim of settling Prophet Abrahams× wife and son in the dry, arid and waterless lands of Mecca was to uphold the prayer, not the pilgrimage rites.

• Imam Hussein (pbuh), for the sake of performing prayers during midday on the day of Ashura, was struck in the shield of his chest by the arrows of the enemy.

• The Holy Qur’an conveys the order to Prophets Abraham and Ismael to build and purify the Masjid Al Harram (The Mosque in Mecca) in preparation for those who perform prayers. Yes, prayers are so important that Zakaria, Maryam, Abraham, Ismael^ where all servants of places of worship and where prayers were performed.

• Prayer of an individual is in effect from the time of birth, in which a newborn has the Adhan and Iqqamah recited in to their ears, through to after death, where the prayer of the deceased is performed upon the body in the cemetery.

• Prayer is the key to the acceptance to all deeds and Imam Ali (pbuh) advices his governor to ensure his best time is reserved for prayers and to be aware that all of their actions will be accepted in light of their prayers.

• Prayer is the remembrance of Allah. And remembrance of Allah is the only calmer of the heart.

• Prayer, is proposed in most Surah’s of the Holy Qur’an form the longest Surah (Al Baqarah) though to the shortest (Kawthar).

• There are prayers for earthly events such as earthquakes and strong winds that instill fear, as well as heavenly events such as eclipses where prayers become obligatory. There are even prayers prescribed for requesting rain.

• Prayers keeps one from committing many vices and obscenities.

In prayers, our attention and desires are directed towards perfection, consider the following:

• Cleanliness and hygiene, in everything such as brushing teeth, ablution, ghusl1 , cleanliness of the body and cloths.

• Valor, audacity and calling loudly is learnt from the Call to Prayer.

• Presence in an arena is taught through Mosques.

• Attention to justice is considered through the selection of a just person to be leader of the congregation.

• Attention is drawn to the perfection and value of those who stand in the first line of the congregational prayer.

• Independent orientation is felt through the Qibla. Jews perform their worship in one direction and Christians in another, while Muslims must also have their own independent direction to face, therefore as the Holy Qur’an states, The Ka’baa is the independent Qibla of Muslims so that they find their independence.

• Attention to the rights of others - by way of prayers having to be performed with clothing worn that has not been usurped, not even a single thread of it.

• Attention towards political movements is felt here where we read in the narrations: Prayers are not accepted where they are not combined with the acceptance of the Guardian and Divinely Guided Leader.

• Attention is brought to order through straight lines in which we pray congregational prayers in, and attention towards martyrs through the use of the soil of Karbala to prostrate on, and attention to surrounding hygiene and cleanliness which are as per recommendations given for the cleanliness and purity of Mosques and Mosque goers.

• Attention is brought towards Allah during the entire prayer, attention to resurrection while reciting “Master of the Day of Judgment” (Al Fatiha 1:4), attention to the path we choose to take through “Show us the straightway” (Al Fatiha 1:6), attention to choosing the right people to associate with through “the path of those whom Thou hast blessed” (Al Fatiha 1:7), and avoiding association with those who have strayed and who have wrath upon them through “not of those against whom Thou art wrathful, nor of those who are astray” (Al Fatiha 1:7), attention towards the Prophet and his pure progeny through the Tashahud and towards the pure and righteous ones through the greetings “Peace be upon us and upon the Allah’s Righteous worshippers.”

• We see attention to healthy nutrition here through advice such as anyone who consumes alcoholic drinks, will not have their prayers accepted for 40 days.

• Apparent adornments are seen here through advice that the best clothes, perfume and ornaments should be utilised in prayer and even women are advised to wear adornments during prayers.

• Attention is brought towards our spouses where we read in the narrations that should we have quarrelled with or annoyed our spouse or spoken badly to them, the prayers of neither of them will be accepted.

In the Ayahs of the Qur’an, “prayers” and the “Enjoining good and forbidding evil” appear together and affect each other, such as in the following Ayahs:

{إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَر }

Lo! worship preserves from lewdness and iniquity (Al Ankaboot 29:45).

{إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ }

Lo! good deeds (such as prayers) annul ill-deeds (Hud 11:114).

{أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ }

Perform the prayer, and enjoin the good and forbid the evil (Luqman 31:17).

{الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ}

Those who, if We give them power in the land, establish worship and pay the poor-due and enjoin good and forbid evil (Al Hajj 22:41).

Note

1. A methodological and systematic approach, with intention, to cleansing the body necessary after certain events such as a women cycle, intercourse, or touching the deceased.